Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When Allah loves a slave, calls out Jibril and says: `I love so-and-so; so love him. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him".[Al-Bukhari and Muslim].Another narration of Muslim is: Messenger of Allah, (PBUH) said: "When Allah loves a slave, He calls Jibril (Gabriel) and says: `I love so-and-so; so love him. And then Jibril loves him. Then he (Jibril) announces in the heavens saying: Allah loves so-and-so; so love him; then the inhabitants of the heavens (the angels) also love him; and then people on earth love him. And when Allah hates a slave, He calls Jibril and says: `I hate so-and-so, so hate him. Then Jibril also hates him. He (Jibril) then announces amongst the inhabitants of heavens: `Verily, Allah hates so-and-so, so you also hate him. Thus they also start to hate him. Then he becomes the object of hatred on the earth also".[Al-Bukhari and Muslim].

Commentary:This Hadith mentions the reward of love for the sake of Allah. A person who loves for the sake of Allah is not only loved by Allah but also by the inhabitants of the earth as well as the heavens. On the other hand, those who are hated by Allah are also hated by the inhabitants of the earth and the heavens. It must be borne in mind that they alone remain popular in this world who are righteous by nature - who strictly maintain the distinction between the lawful and the unlawful (Ma`ruf and Munkar). But those whose nature is defected by constant sins, cease to distinguish between right and wrong and lose their credibility. They generally hate the pious persons for the reason that every category of people loves and likes people of its own kind.

47/387 - Riyad Us-Saliheen (Gardens of the Righteous)

Enslavement of the Hearts

True Freedom

Without doubt, we all hate the slavery and subjugation we see upon the earth today. That being the subjugation of men over men, where some subjugate others, humiliating them and trampling over them. This is indeed hated. However, what we will talk about today is different to this. It is as Rabi' ibn 'Amir radhiallahu 'anhu said, "Allah has sent us to deliver whomsoever chooses, from the worship of men, to the 'ubudiyyah (worship and servitude) of Allah. And from the narrowness of this world, to the vastness of this world and the Hereafter. And from the oppression of the (false) religions, to the justice of Islam."1

The Noble Ones

The 'ubudiyyah (submission and worship) mentioned here is the 'ubudiyyah to Allah, which makes a person the noblest of all the creation upon the earth. One of the Salaf said in a couplet:

"What has made me noble and precious,Is that You, O Allah, have made me enter into Your submission,And You have made me one of the followers,Of Your Prophet, Muhammad sallallahu 'alayhi wa sallam."

This 'ubudiyyah – this submission and worship – is what Allah refers to in His Book: "I have not created the Jinn and Mankind, except to worship Me." [Al-Qur'an 51:55] In another verse, Allah says: "O Mankind! Worship your Lord who created you from a single person." [Al-Qur'an 4:1] But how do we define this 'ubudiyyah? This 'ubudiyyah is all that Allah loves and is pleased with, whether it is an action of the heart, tongue or limbs.2 We however, will specifically discuss the 'ubudiyyah of the heart.3

Enslavement of the Heart

Allah – the Most High – has placed in everyone that He has created, a heart which must be filled; either with submission and servitude to Allah, or with submission and servitude to other than Allah. Every single heart has feelings, desires and inclinations. The question is: will those feelings, desires and inclinations be directed to Allah alone, or will they be directed to other than Allah? Only the former truly being the subjugation and servitude to Allah. The 'ubudiyyah of the heart to things other than Allah are many. Sometimes it is submission and servitude to money, sometimes to power and position, sometimes to women; and other such things that people covet very much. However, what they covet can either lessen their servitude and worship of Allah, or completely nullify it!

The Slave of Wealth

Someone may ask: what is the proof that some people submit themselves to money and other such things? The proof is in the hadith of the Prophet sallallahu 'alayhi wa sallam where he said, "Wretched is the worshipper of the Dirham, wretched is the worshipper of the Dinar ... "4 Someone may ask: how does this servitude to money manifest itself and what is it's nature? It is when the heart becomes so in love with money, that it covers up, or suppresses the love for Allah. Even to the degree that the persons attempts to attain that wealth by any means possible – neither caring whether that wealth comes to him through lawful means; in obedience to Allah and His Messenger sallallahu 'alayhi wa sallam, or means that are unlawful and prohibited in the Religion.

Understand by reflection, that every single heart in all created things has feelings, desires and inclinations. It has the desire to love, to gain good and beneficial things for itself; It can feel fear, terror, and also it can submit and surrender. When its feelings, desires and inclinations are all directed towards Allah, then it is a heart that worships and serves Allah alone. Therefore, it fears only Allah, seeks and desires only Allah's mercy, it loves Allah and whatever He loves; and it surrenders and submits itself only to Allah. However, when these feelings desires and inclinations are directed to other than Allah, then it is a heart which worships and serves that object which has captured and enslaved it.

Significance of Wealth

The forbiddance of the heart submitting to other than Allah should not be misunderstood to mean that Muslims must forsake the world and dealing with it. Rather, the true position of a Muslim is that which was with the Sahabah (Companions) radhiallahu 'anhum. They held the wealth in their hands, yet none of this was in their hearts. 5 The point being made is that we are not trying to call the people to the opinion of some of the Sufis, who believe that it was forbidden for a Muslim to possess wealth and take part in any worldly transaction. Rather, it is obligatory for the Muslims to be the richest of people so that they may use this wealth as a means to help people and worship Allah – the One free from all imperfections.

Another form of submitting to other than Allah is when people submit and surrender their hearts to power and leadership. They are willing for humiliation to take hold of them and to abandon their scruples in order to gain votes during elections, or other such similar matters. They are prepared to humble themselves in front of other people, doing whatever is necessary for them to do in order to win over other peoples favour and thus gain that position. This is thus another form of submitting ones heart to other than Allah.

The Sincere 'Ubudiyyah to Allah

As opposed to all of this, the true 'ubudiyyah to Allah, the true submission and surrender of ones heart to Allah, is the same as when we say: Tawhid - to single out Allah alone for worship. When the person has this 'ubudiyyah, he worships Allah alone, fears Allah alone, loves Allah and all his inclinations and desires are directed only to Allah. For this reason, Tawhid is the greatest deed a person can perform and the most beneficial deed a person can possess for himself upon the Day of Judgement. This is why the Prophet sallallahu 'alayhi wa sallam said, "Whoever witnesses: La ilaha illallah6, sincerely, from his heart, will enter Paradise."7 Meaning, he actualised Tawhid in his life. Likewise, based upon this, we understand that any act of worship, any good action or nice manner – when it is not accompanied by this Tawhid – will not be accepted by Allah upon the Day of Judgement, no matter of what value it seemingly was.

The Greatness of Tawhid

What shows to you the greatness of this submission and worship of Allah in the heart, is the incident related in Sahih al-Bukhari (6/494) that the Prophet sallallahu 'alayhi wa sallam said, "A man sinned greatly against himself. So when death came, he said to his sons: When I die, burn me and crush me and scatter my ashes into the sea. For by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has not punished anyone. So they did that to him. Then Allah said to the earth: Bring forth what you have taken – and there he was! Allah said to him: What induced you to do what you did? The man said: Due to fear of You, O my Lord. So Allah forgave him because of this." This shows us the greatness of khashyah (fear), since this fear he had was one of the meanings included in al-'ubudiyyah – the servitude to Allah.

This is why all actions – even if they were to fill the heavens and the earth – will not be accepted by Allah, unless these actions have sprouted from a person having pure submission, worship and servitude to Allah, worshipping Allah alone and not associating any partner along with Him in this worship – not falling into Shirk8 Allah – the One free from all imperfections – says: "Allah does not forgive that any partners should be set-up with Him, but He forgives anything lesser than that to whomsoever He chooses. Whomsoever commits Shirk with Allah has indeed invented the most grievous sin." [Al-Qur'an 4:48] Allah – the One free from all imperfections – also says: "And We came forth to what they brought from their actions, and We made it scattered dust."

That which shows us the greatness of Tawhid also is this second incident: A Jewish boy who used to serve the Prophet sallallahu 'alayhi wa sallam had become ill. So the Prophet sallallahu 'alayhi wa sallam went to visit him and sat by his head and said, "Accept Islam (meaning: Testify to La ilaha ilallahu Muhammadur-Rasulullah)." The boy looked at his father who was with him. So his father said to him: Obey Abu'l-Qasim (i.e. the Prophet). So he accepted Islam. As the Prophet sallallahu 'alayhi wa sallam was leaving, he said: "All praise is for Allah who saved this boy from the Fire."9 Meaning, that although this person had no good deeds, yet because of his saying this statement purely and sincerely from his heart, it was enough to save him from the Hellfire, and cause Him to enter Paradise.

The Fruits of Tawhid

So as this Tawhid strengthens in the heart, becoming stronger, firmer, and more well-rooted, then as a result, one's deeds will likewise multiply and his worship of Allah will become greater and more firm. Since, if a person realizes with ihklas (sincerity) and yaqin (certainty) in his heart.10 That Allah – the Most High – is the one who has created him, then he knows that he should only worship Allah – the One free from all imperfections. As this becomes firmer in his heart, good deeds become more apparent and multiply in number.

Reflect upon the great Wisdom of Allah, in that when he created Hellfire, He created it with different levels and degrees. The highest level being the one having the least punishment and torment in it – which is for those people who had Tawhid, yet had many sins. Though they will be punished at this level, until they are purified from their sins – due to this Tawhid and 'ubudiyyah to Allah alone in their hearts – they will eventually be saved from the Fire and admitted into Paradise. This level of Hellfire will then have no inhabitants left in it. This shows the greatness and virtue of Tawhid and the worship of Allah alone, due to which they will eventually be rescued from the Hellfire, not being eternally condemned in it.

The Prophetic Method

What also shows the importance of Tawhid is the life and example of the Prophet sallallahu 'alayhi wa sallam. It can be divided into two stages: The first stage is when he sallallahu 'alayhi wa sallam was in Makkah. The second stage was in Al-Madinah. In Makkah his message was only to teach one thing; the worship of Allah alone without any partners – Tawhid or 'ubudiyyah to Allah alone. The Prophet sallallahu 'alayhi wa sallam did not call the people the leave any other sin, or to do any other good deed. During this period he only called the people to single out Allah in worship, since this is the foundation upon which all else is built.

We must understand that once a person has truly submitted his heart to the worship of Allah alone, he will then begin to fulfill all the obligations which Allah has placed upon him to the best of his ability. This is made clear by the statement of 'A'ishah radhiallahu 'anha - who said: "The first part (of the Qur'an) to be revealed was a Surah giving a detailed account of Paradise and Hell. Then, when people entered into the fold of Islam, came the revelation of what was halal (lawful) and haram (unlawful). Had the first revelation been: 'Do not drink wine,' they would have said: 'We shall never give up wine.' Had the first revelation been: Do not commit adultery and fornication, they would have said: 'We shall never give up adultery and fornication.' "11 This then is the foundation for which, if a person agrees, he will then agree and desire to give up all other sins and acts of disobedience.

It was only after Tawhid, the worship of Allah alone; and the willingness to submit to Him, was understood by the Companions - radhiallahu 'anhum - and it had settled in their hearts, that Allah – the One free from all imperfections – began to order them with the various commands. It was then that the command was revealed to establish Prayer, pay the zakat (obligatory charity), fast in Ramadhan, then afterwards the command to make Hajj; and so on until all the commands which Allah – the Most High – and the Messenger sallallahu 'alayhi wa sallam have forbidden. Once this worship of Allah alone, and the submission to Him have settled in the hearts, it is also upon the Muslim to leave, forsake and avoid that which Allah and His Messenger have forbidden.

The Principle of Ease

There is a very important principle here which shows the greatness of the Religion of Islam and the Shari'ah in terms of prohibitions; whether they came by way of the Qur'an or from the tongue of the Messenger sallallahu 'alayhi wa sallam. It is required of the Muslim to give up all that Allah and His Messenger sallallahu 'alayhi wa sallam have forbidden, without compromise or distinction. As for the orders of Allah, whether in the Qur'an or from the Prophet sallallahu 'alayhi wa sallam, the Muslim is required to fulfill them to the best of his ability. This is because the Religion is one of ease. For example, regarding the command to perform Hajj, Allah revealed in His Book: "It is a command upon mankind to perform Hajj for Allah to the House, for whomsoever has the means to do so." [Al-Qur'an 3:97] Meaning, the command is to be fulfilled is one is able, to the best of his ability. Since no Muslim – man or woman – can fulfill every command of Allah, whether it be from the obligatory duties or the recommended ones. As for those matters that Allah and His Messenger have forbidden, then they must be completely avoided, without any weakening in resolve.12

This message of 'ubudiyyah to Allah – the One free from all imperfections – and singling Him out alone for worship, is the common message of all the Prophets and Messengers 'alayhimus-salam. Every single Prophet and Messenger came to his people saying: "O people: Worship Allah alone, none other than Him has the right to be worshipped." [Al-Qur'an 7:59] This was the message of the Prophet Nuh, Ibrahim, Musa, 'Isa ibn Maryam 'alayhimus-salam; and the seal and last of the Prophets, Muhammad sallallahu 'alayhi wa sallam. They all came with this same message.

AL-QA'IM - The Self-Sustaining

Allah, there is no deity but Him, the Living, the Self-Sustaining . (Surah Al 'Imran, 3:2)

Some people believe that Allah created the universe's flawless system and then left it to its own devices. Though not often expressed, people harbor this mistaken belief in their subconscious. Those who do not want to acknowledge their responsibility to Allah and do not perform the deeds that He demands from them believe that this belief provides a way to escape their responsibilities.

However, there are such causes and laws adorned with delicate details underlying all of existence that, such complex systems cannot proceed without a superior power supervising them. People who can hear, see, and deduce from these experiences recognize this fact immediately. Indeed, Allah relates that He is the One Who holds the heavens, Earth, and everything in between, as follows:

Allah keeps a firm hold on the heavens and Earth, preventing them from vanishing. And if they vanished, no one could then keep hold of them. Certainly He is Lenient, Ever-Forgiving. (Surah Fatir, 35:41)

As this verse states, Allah created the universe and keeps a firm hold on it. Life exists only because He holds sway over it. This is also true for the stability of the universe's extraordinarily intricate balances and the existence of the subtleties inherent in those systems. The Qur'an relates these facts, as follows:

Allah, there is no deity but Him, the Living, the Self-Sustaining. He is not subject to drowsiness or sleep. Everything in the heavens and Earth belongs to Him. Who can intercede with Him except by His permission? He knows what is before them and what is behind them, but they cannot grasp any of His knowledge save what He wills. His Footstool encompasses the heavens and Earth, and their preservation does not tire Him. He is the Most High, the Magnificent. (Surat al-Baqara, 2:255)

Faces will be humbled to the Living, the All-Sustaining. And anyone weighed down with wrongdoing will have failed. (Surah Ta Ha, 20:111)

26. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported that: Certain people of the Ansar asked the Messenger of Allah (sallallaahu 'alayhi wa sallam) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (sallallaahu 'alayhi wa sallam) said,

"Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience". [Al-Bukhari and Muslim].

Commentary: Besides describing generosity, kindness, munificence and nobility of the Prophet (sallallaahu 'alayhi wa sallam), he has been ordained by Allah to adopt patience, contentment and self-respect and to avoid anyone's favour.

Ref.: Imam Al-Nawawi's Riyad-us-Saliheen # 26.

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Another Beautiful Night View of Masjid an Nabawi, Medina. Roof top of Masjid an Nabawi.

A Door of Masjid an Nabawi

Jannat ul-Baqi. Jannat ul-Baqi (جنة البقيع) is a cemetery in Medina, adjacent to Masjid an-Nabawi. It contains many of Prophet Muhammad's (PBUH) relatives and companions. On1 May 1925, mausoleums in Jannat ul-Baqi' were demolished by King Ibn Saud of Saudi Arabia despite protests by the international Islamic community.

Jannat ul-Baqi' Before Demolition of 1925 by King Ibn Saud

Masjid al-Quba. The Quba Mosque (Masjid al-Quba (مسجد قباء) or Quba' Masjid) in Medina, is the oldest mosque in the world. Its first stones were positioned by Prophet Muhammad (PBUH) on his emigration from Mecca to Medina and the mosque was completed by his companions. Prophet Muhammad (PBUH) used to go there every Saturday and offer a two rak'ah prayer. He advised others to do the same, saying, "Whoever makes ablutions at home and then goes and prays in the Mosque of Quba, he will have a reward like that of an 'Umrah." This hadith is reported by Ahmad ibn Hanbal, Al-Nasa'i, Ibn Majah and Hakim al-Nishaburi.

Masjid al-Qiblatain, Madina. Masjid al-Qiblatain (المسجد القبلتین) (Mosque of the two Qiblas) is a mosque in Medina in which Prophet Muhammad (PBUH), while leading the prayer was commanded by Allah to change the direction of prayer (qibla) from Jerusalem to Mecca. Thus it uniquely contained two prayer niches (mihrabs). Recently the mosque was renovated, removing the old prayer niche facing Jerusalem and leaving the one facing Mecca. The Qiblatain Mosque is among the three earliest mosques in Islam's history, along with Quba Mosque and Masjid an-Nabawi.

Masjid Al Ghamama, Madina. Masjid Al Ghamama (مسجد الغمامة) is located next to the Masjid an Nabawi in Madina.The word `ghamam` in Arabic means clouds. This mosque has been given this name because it is the place where the Prophet (PBUH) prayed for rainfall after which it rained profusely.This mosque was built on the place where Prophet Muhammad (PBUH) used to perform Salat Al-Eid and Salat Al-Istesqa'a for a long time.

Ghazwa-e-Badr was Fought Here. The Ghazwa-e-Badr (Battle of Badr) was fought on 17 Ramadan, 2 AH (13 March, 624 AD) at the wells of Badr, 80 miles (130 km) southwest of Medina. It was fought between the Muslims and pagans of Mecca whose strength was three times larger than the poorly equipped Muslim Army. It was a decisive victory for Muslims with divine help. This battle is also mentioned in the Quran.The Qur'an describes the force of the Muslim attack in many verses, which refer to thousands of angels descending from Heaven at Badr to terrify the Quraish. It proved a milestone in Prophet Muhammad's (PBUH) struggle with his adversaries and paved a way for spread of Islam in the Arabian peninsula.

Site of Ghazwa-e-Badr. Right arrow in the photo shows "Al Odoat Al Dunea" where Muslim Camp was located. Middle arrow shows the passage through which convoy of Abu Sufyan passed. Left arrow shows "Malaeka Mountain" where Angels Jebreal and Mekael were sent by Allah with 1,000 of Malaeka (angels) to help the Muslims against disbelievers.

Water Spring at Badr

Site of Ghazwah Uhud. The Battle of Uhud (Gazwah Uhud) was fought on 03 Shawwal, 3 AH (March 19, 625 .D) on the slopes and plains of Mount Uhud (Height: 1,077 m, 3,533 ft) between Muslims of Medina, led by prophet Muhammad (s.a.w.), and a force of Meccans led by Abu Sufyan ibn Harb. The Meccans wanted to avenge their defeat at Badr.In the initial battle, the greatly outnumbered Muslims (700 Muslims versus 30,000 Meccans), forced the Meccan Army back, leaving their camp unprotected. When the battle almost looked to be a Muslim victory, a blunder was committed by the Muslim archers, which shifted the result of the battle. A breach of prophet's (s.a.w.) orders by the Muslim archers, who left their posts to seek the booty from the Meccan camp, paved way for a surprise attack from the Meccan cavalry, led by Khalid ibn al-Walid. This attack created disarray and many Muslims were killed. Prophet Muhammad (s.a.w.) was also injured. After a fierce combat, the Muslims withdrew and regrouped higher up on the slopes of Uhud. The Meccans' cavalry was unable to climb the slopes of Uhud, so the fighting stopped. The Prophet (s.a.w.) gathered his men together, rebuked them for their folly, exhorted them to obey orders in future, and led the chastened Medinites out to face the victorious Meccans once more. He came up with them in the early hours of the next morning. When the day dawned, the Meccans were running from battle field and Prophet PBUH had turned the defeat into victory.The Battle of Uhud was a major setback for the Muslims. According to the Qur'an, the misfortunes at Uhud, largely due to the negligence of the archers at rear guard abandoning their post in order to seek booty, were partly a punishment and partly a test for steadfastness. The Quranic verses provided inspiration and hope to the Muslims. They were not demoralized and the battle reinforced the solidarity between them.

Site of Ghazwah al-Ahzab (Battle of the Trench). Also known as Jang-e-Khandaq and Ghazwa-e-Khandaq. The battle was a fortnight-long siege of Medina by Arab and Jewish tribes. The strength of nonbelievers was 10,000 men, while the Muslims numbered 3,000. The battle began on March 31, 627. The outnumbered Muslims led by prophet Muhammad (PBUH), dug a trench, which together with Medina's natural fortifications, rendered the confederate cavalry useless, locking the two sides in a stalemate. The confederates tried to convince the Medina-allied Banu Qurayza to attack the city from the south but prophet Muhammad's (PBUH) diplomacy upset the talks, and broke up the confederacy against him. The well-entrenched Muslims, the crumbling of confederate morale, and poor weather conditions caused the siege to end in a failure.

Entrance of Makkah -Makkah Gate on Jeddah-Makkah Highway

Another Photo of Entry Gate of Mecca

Extremely Old and Rare Photo of Kaaba, Mecca

Birth Place of Prophet Muhammad (PBUH) in Mecca

Mecca at Night. 1,972 feet (601 metres) tall building Abraj Al Bait Towers with a big clock is visible at the background. This tall building is across the street from the Masjid al-Haram.The Towers are the 2nd tallest building in the world.

Aerial Photo of Kaaba

An Aerial View of Mecca

Photo of Kaaba in 1971

An Old Picture of Kaaba

Wonderful View of Kaaba & Mecca City

Masjid-al-Haraam

A Superb View of Kaaba withAbraj Al Bait Towers at the Background

Abraj Al Bait Towers & the Clock

Bird's Eye View of Mecca City from Abraj Al Bait Towers

Amazing Scene of Kaaba from the Top of Abraj Al Bait Towers

Masjid Al Haram Crowded by Pilgrims

Kaaba in the Centre. Is this heavy contingent of police for some royal visit?

Holy Kaaba's Cover is Being Changed

Kaaba at Night

Kaaba During Rain

Kaaba in Heavy Rain

Kaaba During Downpour

A Man Praying in Masjid Al Haram

A Rare Scene of Kaaba

A Rare Picture of Kaaba

Kaaba in Old Days

Old Picture of Kaaba

The Valley of Mina. Mina (Also known as the Tent City) is situated 5 kms to the east of Mecca. There are more than 100,000 air-conditioned tents which provide temporary accommodation to pilgrims. In the Valley of Mina is the Jamarat Bridge, the location of the Stoning of the Devil ritual. At the start of Hajj, pilgrims go to Mina on 8th of Zilhija and spend their first night there. Their next night stay is at Muzdalfa and then next two nights stay is again in Mina.

The Plain of Arfat. Arfat is a vast open ground where the largest gathering of Muslims takes place every year on 9th of Zilhija. It is called "Waqoof -e- Arfat" (stay in Arfat). Muslims offer two combined prayers here under one Azan on Hajj Day. The qasar (shortened) prayers of Zuhar and Asar are offered here jointly just after concluding Khtuba-e-Hajj. Hajj is actually the name of Waqoof-e-Arfat and there is no substitute or penalty (damm) if someone does not attend the stay of Arfat. Penalty(damm) may be given against other Hajj elements but Waqoof-e-Arfat is essential. At Arfat pilgrims spend their time glorifying Allah, repeating the supplication, repenting to Allah and asking Him for forgiveness.

Masjid e Nimra. Masjid e Nimra is situated in Arfat. Here Prophet Muhammad (PBUH) delivered the last historic sermon (Khutba) of Hajj. Every year on 9th Zihija, Hajj Khutba is delivered from this mosque. Only two salat (Prayers) are offered in this mosque during a year. On Haj day ( the 9th Zilhija) Zuhar and Asar prayers are offered jointly by pilgrims. During Hajj it is very difficult for every pilgrim to reach here but in other days, the mosque remains empty and might be seen easily. It's courtyard area remains open for nawafil prayers but inner hall remains closed.

Waqoof-e-Muzdalifah. Muzdalifah (مزدلفة‎) is an open, level area near Mecca associated with the Hajj. It lies just southeast of Mina on the route between Mina and Arafat. Each year on the 9th day of the Islamic month of Dhu al-Hijjah, after the waqoof-e-Arafat, pilgrims leave for Muzdalifah after sunset. They offer Mughrib and Isha prayers together at Muzdalifah. At Muzdalifah they collect pebbles which will be thrown in the Stoning of the Devil ritual in Mina during the next three or four days. The pilgrims spend the night at Muzdalifah, praying and sleeping in the open. They leave for Mina the next morning. The Wuqoof of Muzdalifah is Wajib and missing it makes a penalty (damm) compulsory.

Stoning of the Jamarat at Mina. From Muzdalifah, the pilgrims come to Mina for Stoning of the Jamarāt or Stoning of the Devil. They fling pebbles at three walls, called Jamarāt. The stoning is performed on the day of Eid al-Adha, and two or three days after. Until 2004 the three Jamarāt were tall pillars. After the 2004 Hajj, Saudi authorities replaced the pillars with 26 m (85 ft) long walls for safety. The names of three jamarāt are: the smallest jamrah (aj-jamrah aṣ-ṣughrā‎), the middle jamrah (aj-jamrah al-wusṭā), and the largest jamrah or Jamrah of Aqaba (aj-jamrah al-kubrā ).

Another View of Jamart at Mina

Entrance of Hira Cave. Hira Cave is located on Jabal al Noor ('The Mountain of Light'). Our Prophet Muhammad (PBUH) received his first revelation from Allah through the angel Jabreel while he was in Hira Cave.

Jabal-al-Noor where Cave of Hira is Located. Pilgrims are visiting Hira Cave.

Cave of Hira in Relation to Kaaba. Photo taken from Jabal-al Noor near the Cave of Hira (Ghaar-e-Hira). Hazy picture of Kaaba, Masjid al Haram is also seen.